The Psychology of Mediation

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The Psychology of Mediation PSYKOLOGI III, 2PS600 HT2014 The psychology of mediation A qualitative study on mediation in Ethiopia Sofia Eriksson Bachelor thesis 15 HP Supervisor: Lena Swalander Autumn 2014 Examiner: Caroline Johansson Institution for Psychology Abstract The objective of this bachelor thesis was to examine and analyse the psychological factors that were important in mediation processes on local, regional, national and international levels in Ethiopia. The research questions were what these psychological factors were and how they affected the mediation process. A qualitative, semi-structured method was used and six informants with experience as mediators have been interviewed in Ethiopia. The psychological factors identified were self-esteem, losing face, ability of letting go, and mirroring. The conclusion was that this research confirmed the findings of much of the previous research, in regards to the psychological factors active in the process. The research also revealed that the psychological factors needed to be considered in the light of the Ethiopian culture and it´s collective nature. Keywords: mediation, psychological factors, self-esteem, losing face, ability of letting go, mirroring. Acknowledgement I want to express my gratitude to Wazihun Tekleberhan, Wendemagegn Muluhne, Samira Messner, Misgana Kifle, Fukadu Ayelew, Asrat Ayelew, Inger Marie Halvorsrud Jaavall, Håkan Pohlstrand, Anne Dietrich and Ali Omer for sharing ideas, contacts and information. I also want to thank the informants and my supervisor, Lena Swalander. 2 The psychology of mediation The objective of this bachelor thesis was to examine and analyse the psychological factors that were important in mediation processes on local, regional, national and international levels in Ethiopia. The research questions were what these psychological factors were and how they affected the mediation process. The aim was that this paper would lead to a deeper knowledge and understanding of the psychology of mediation in Ethiopia, which would facilitate peaceful conflict resolutions. The history of conflicts in Ethiopia Conflicts have always and will always be a part of every society but to me it seems like humans are driven by a desire to live in peace. As a result of this, methods of resolving conflicts have developed. Harty & Modell (1991) states that psychologists, human rights activists, governments, anthropologists, sociologists and political scientists have showed a great interest in alternative forms of conflict resolutions since the time of the Cold War. Shaffer (2009, p. 297) defines a conflict as “circumstances in which two (or more) persons have incompatible needs, desires, or goals”. Bahta (2014) quotes Andreas (2010:1) who stated that Ethiopia, just like many other African countries: …has been consumed by strife for most of the nineteenth century and more than a third of the twentieth century. The horrors engendered by violent conflict in Africa are vivid and pervasive, among these: The loss of millions of lives, and the painful displacement of countless citizens and communities; no less tragic is the loss of opportunities and capabilities to improve the lot of the living. As one of the oldest countries in the world, Ethiopia has a history that can be traced back to 1000 BC (Uppsala Conflict Data Program, 2014). Ethiopia is one of the few countries in Africa that has never been colonized but instead ruled by successive emperors until 1974. During the last one and a half decade of the reign of the last emperor; Haile Selassie, there had been repeated crop failures which led to famine. At that time there was also complaints about unequal distribution of land as well as a lack of development. In 1974 the Derg regime came into power after a military coup and a pro-Soviet Marxist-Leninist military junta led my Mengistu Haile Mariam, established a one-party communist state and what is referred to as the Red Terror was launched (Uppsala Conflict Data Program, 2014). The resistance did however grow stronger and intrastate conflicts arised. In 1991 a number of separated groups joined force against their common enemy and in the mid of 1991, the main rebel group, EPRDF (Ethiopian People´s Revolutionary Democratic Front) seized power. EPRDF had cooperated with the Eritrean separatists in the conflict and when their joint goal was reached, 3 Eritrea, which at that time belonged to Ethiopia, initiated preparations for independence, which they gained after a referendum in 1993. A more de-centralised constitution was written in Ethiopia but conflicts rose in the regions of Afar, Ogaden and Oromiya, which criticized the constitution for not benefitting the whole nation. Ethiopia has also been involved in conflicts with neighbouring states and has at different point in the 1960s, 1970s and 1980s fought with Somalia over the Ogaden region. From 2006 Ethiopia has also sent in troops into Somalia to support the Somali government in its fight against the Supreme Islamic Council of Somalia (SICS). In 1998 Ethiopia and Eritrea came into conflict over their common border and it escalated into a conventional war that lasted until the year 2000 (Uppsala Conflict Data Program, 2014). Ethiopia has around 70 ethnic groups and has faced a number of non-state conflicts between different ethnic groups. Conflicts between pastoralist communities and agriculturalists have also developed after draughts in the country (Uppsala Conflict Data Program, 2014). Mediation as a resolution method Mediation is an ancient conflict resolution method that is referred to both in the Bible, Homer’s Illiad and Sophocles’ Ajax (Berkovitch, 1996). However it was not until 1990s that mediation as a conflict resolution method became accepted as a viable alternative to litigation by the legal community (Bevan, Bromfield, Hollebon and Bevans, 2010). It has been used both in personal and neighbourhood conflicts, group and organizational conflicts as well as in political conflicts. The peaceful approach of mediation could be seen as an ideal way of dealing with conflicts (Berkovitch, 1996). He further stated that mediation could be seen as a continuation of the parties´ own effort of conflict management. The mediator could be one person, a group, an organization or a state whose goal would be to influence or resolve a particular conflict. The mediator can for example appeal to logic, use information, persuasion or social influence strategies. “The mediators’ objective of changing, reducing or resolving a conflict, legitimates their intervention” (Berkovitch, 1996, p. 3). The mediation process has unique features as the interest of the parties, mediators and the overall interest of changing the outcome of the conflict, is intertwining. To sum it up, Berkovitch’ s (1996) perspective of mediation involves: 1) A relationship between two parties and a mediator. 2) Some sort of behaviour within a context. 3) Outcomes that are consequent to that behaviour. 4 The outcomes can be a result of direct mediation or indirectly facilitated by the mediator, removing barriers that has been standing in the way. Bercovitch (1996) defines mediation as an interaction between two conflicting parties within a specific situation. It is the parties’ previous experience, culture, society and structure that determine their reaction to the conflict and to the mediation. He further suggests that it is these features that in turn affect the way the mediator intervenes. It also affects the perception of the strategies and the outcome. According to Jameson, Sohan & Hodge (2014) the practice of mediation is often considered an “art” and intuitive rather than a science, although mediation strategies have been identified by scholars and practitioners. Mediation in Ethiopia The practice of mediation is according to my experience widely used in Ethiopia both on national, regional and local levels. On local levels the mediation is lead by elders of the tribe or village and the mediation often involves rituals, rhetoric strategies as well as non- verbal means of communication. It appears to be a commonly used practice among Ethiopia’s many local societies to settle conflicts developed from example physical injuries, homicide, relational problems or bride abduction. Third-party methods were also used in large conflicts, for example when the Carter Center mediated between the government of Ethiopia and the Eritrean People’s Liberation Front (EPLF) (Bercovitch, 1996). The Constitution of Federal Democratic Republic of Ethiopia (1994) states that religious and customary institutions are given constitutional right to handle family and personal matters in cases where the conflicting parties agree to get a decision by these institutions. The constitution does however limit the mandate only to personal and family matters (Enyew, 2014). Bahta (2014) referred to the traditional mediation in Ethiopia as Popular Dispute Resolution Mechanism (PDRM). In his study he writes about how the role of the PDRMs has developed and what consequences this can have on the formal justice system in Ethiopia. In his article he recommends that a new regulatory organ should be established on macro level. The aim would be that this new organ would have the capability and legitimacy to adapt and harmonized PDRMs, so that the traditional African indigenous values would be preserved in the same time as the international human rights conventions would be respected. Enyew (2014) referred to the traditional mediation as Customary dispute resolution mechanism and stated that it plays an important
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